| Identifier | T0175 [T] |
| Title | 睒子經 [T] |
| Date | W. Jin [Hayashiya 1945] |
| Unspecified | Shengjian, 聖堅, Fajian, 法堅 [Hayashiya 1945] |
| Translator 譯 | Shengjian, 聖堅, Fajian, 法堅 [T] |
There may be translations for this text listed in the Bibliography of Translations from the Chinese Buddhist Canon into Western Languages. If translations are listed, this link will take you directly to them. However, if no translations are listed, the link will lead only to the head of the page.
There are resources for the study of this text in the SAT Daizōkyō Text Dabatase (Saṃgaṇikīkṛtaṃ Taiśotripiṭakaṃ).
| Preferred? | Source | Pertains to | Argument | Details |
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[T] T = CBETA [Chinese Buddhist Electronic Text Association]. Taishō shinshū daizōkyō 大正新脩大藏經. Edited by Takakusu Junjirō 高楠順次郎 and Watanabe Kaigyoku 渡邊海旭. Tokyo: Taishō shinshū daizōkyō kankōkai/Daizō shuppan, 1924-1932. CBReader v 5.0, 2014. |
Entry author: Michael Radich |
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[Hayashiya 1945] Hayashiya Tomojirō 林屋友次郎, Iyaku kyōrui no kenkyū‚ 異譯經類の研究, Tokyo: Tōyō bunko, 1945. — 455-476 |
In the article about alternate translations of the Shanzi jing 睒子經 in his Iyakuykyōrui no kenkyū, Hayashiya maintains that the Pusa Shanzi jing 菩薩睒子經 T174, classified as an anonymous scripture of the W. Jin period, and the Shanzi jing 睒子經 T175, ascribed to Shengjian 聖堅 (of the W. Jin period), are fundamentally the same text, and differences between them are probably products of the transmission processes (457-458). Hayashiya also offers a comparison of sample passages from T174 and T175 to show how similar they are to each other. According to Hayashiya, the presence of these two versions, differing so little from one another, in the canon originated in Yancong 仁壽錄, which included a Pusa Shan jing 菩薩睒經 that had not been listed in any previous catalogues, as well as the Shanzi jing, already listed by Dao’an. Judging mainly from the lengths of the texts recorded in Jingtai and other catalogues, Hayashiya infers that this Pusa Shan jing was actually T174, another version of T175 with only minor variations, which probably was around at the time of Yancong and regarded mistakenly as an independent text (469-472). Hayashiya further points out that the Shanzi jing was listed in Dao’an’s catalogue as an anonymous scripture (with the name of Xiaozi Shan jing 孝子睒經), and that it was Fajing who first ascribed the text to Fajian 法堅 (written Shengjian 聖堅 in the Taishō). Based on a comparison between the tone and vocabulary of T175 and those of three other works of Fajian included in the Taishō (viz., the Taizi Xudamo jing 太子須大拏經 T171, the Furen yu gu jing 婦人遇辜經 T571, and the Yan dao su ye jing 演道俗業經 T820), Hayashiya accepts that T175 is most likely the work of Fajian (463-468). Thus, he asserts that T174 and T175 should be treated as one and the same text, translated by Fajian of the W. Jin period (475). Referring to his own Kyōroku kenkyū, Hayashiya notes that Fajian 法堅, who was active in the W. Jin period, and Shengjian 聖堅, who was active under the reign of Qifu Gangui 乞伏乾歸 (a Xianbei 鮮卑 prince under the W. Qin 西秦, d. 412), are two different persons, although some catalogues regarded them as the same person and used the two names interchangeably. Due to such misidentification, LDSBJ ascribed the Shanzi jing 睒子經 to Shengjian 聖堅, noting that Shengjian was also called Fajian and was active in the period of Qifu Gangui. However, chronologically speaking, the Shanzi jing 睒子經 listed by Dao’an cannot belong to the period of Qifu Gangui, and thus should be the work of Fajian, who was active (earlier) in the W. Jin period (265–420 CE) (see Hayashiya 460-462). Entry author: Atsushi Iseki |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 96-98 |
CSZJJ ascribes only the *Ākāśagarbha-sūtra 虛空藏經 [not extant] to Shengjian 聖堅. Very few biographical details about Shengjian are known. LDSBJ ascribes fourteen texts to him, including the *Ākāśagarbha-sūtra. Sakaino rejects all of those ascriptions except the *Ākāśagarbha-sūtra, pointing out that nine of these ascriptions were simply imported holus-bolus from certain lists of anonymous scriptures in CSZJJ. This is part of a larger pattern that Sakaino points out in Fei’s treatment of scriptures regarded as anonymous by Sengyou, which altogether affects a large number of ascriptions still carried in the present canon. Entry author: Atsushi Iseki |
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[Jiu lu CSZJJ] Jiu lu 舊錄 as reported by CSZJJ 出三藏記集 T2145. |
In his report on Dao'an's catalogue of excerpted sūtras 新集抄經錄 Sengyou notes that a/the Jiu lu 舊錄 carries the following titles. This shows that these titles, being listed in the Jiu lu, were extant by whatever date that catalogue was compiled. It also means, conversely, if the date of any of these texts can be determined, that the Jiu lu must date at earliest after those texts. 睒抄經一卷, 38a27 (cf. T174, T175) Entry author: Michael Radich |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
Hayashiya examines Dao’an’s list of anonymous scriptures, as “recompiled” by Sengyou under the title 新集安公失譯經錄 at CSZJJ T2145 (LV) 16c7-18c2. The Xiaozi Shan jing 孝子睒經 is included in the section of the Dao'an/CSZJJ list for texts listed as extant 有; Sengyou adds an interlinear note: 或云菩薩睒經或云睒經; 17c3. Hayashiya gives, in tabulated form, information about the treatment of the same texts in Fajing T2146, LDSBJ T2034, the KYL T2154, and his own opinion about whether or not the text is extant in T, and if so, where (by vol. and page no.). The above text is identified by Hayashiya with the Pusa Shanzi jing 菩薩睒子經 T174, listed in the present canon (T) as anonymous 失譯, and the Shanzi jing 睒子經 T175, attributed in the present canon (T) to Shengjian 聖堅. Entry author: Merijn ter Haar |
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